WHat posterity is likely to judge of these matters concerning Church-discipline, wee may the better conjecture, if wee call to mind what our own age, within few yeares, upon better experience hath already judged concerning the same. It may be re­membred that at first, the greatest part of the learned in the land were either eagerly affected, or favourably inclined that way. The Bookes then written for the most part favoured of the disciplinary stile: it sounded every where in pulpits, and in the common phrase of mens speech: the contrary part be­gan to feare they had taken a wrong course, [Page 2] many which impugned the discipline, yet so impugned it, not as not being the better forme of government, but as not so conve­nient for our State, in regard of dangerous innovations thereby likely to grow. One man alone there was, to speake of, (whom let no suspition of flattery deprive of his de­served commendation;) Who, in the diffi­dence of the one part, and courage of the o­ther, stood in the gap, and gave others re­spite to prepare themselves to their defence; which by the sudden eagernesse and vio­lence of their adversaries had otherwise been prevented. Wherein God hath made good unto him his owne emprese, Vincit qui patitur, for what contumelious indigni­ties he hath at their hands sustained, the world is witnesse; and what reward of ho­nour above his adversaries God hath be­stowed upon him, themselves (though no­thing glad thereof) must needs confesse. Now of late yeares the heate of men to­wards the Discipline is greatly decaied: their iudgments begin to sway on the other side: [Page 3] the learned haue weighed it and found it light: wise men conceiue some feare, lest it prove not only not the best kind of govern­ment, but the very bane and destruction of all government. The cause of this change in mens opinions may be drawen from the ge­nerall nature of error, disguised and clothed with the name of truth; which is mighti­ly and violently to possesse men at first; but afterwards, the weaknesse thereof being by time discovered, to loose that reputation, which before it had gained. As by the out­side of an house the Passers by are often­times deceived, till they see the conveniency of the roomes within: so by the very name of Discipline and Reformation men were drawen at first to cast a fancy towards it, but now they have not contented themselves only to passe by and behold a farre off the forefront of this reformed house; they have entred in, even at the speciall request of the Master workmen and chiefe Builders there­of: they have perused the roomes, the lights, the conveniences, they finde them not an­swerable [Page 4] to that report which was made of them, nor to that opinion which upon re­port they had conceived. So as now the Discipline which at first triumphed over all, being unmasked, beginneth to droope and hang downe her head.

This cause of change in opinion con­cerning the Discipline, is proper to the learned, or to such as by them have been in­structed: another cause there is more open and more apparent to the view of all: name­ly, the course of practice which the Refor­mers have had with us from the begining. The first degree was only some small diffe­rence about Cap and Surplesse, but not such as either bred division in the Church, or ten­ded to the ruine of the government then e­stablished. This was peaceable; the next degree more stirring. Admonitions were directed to the Parliament in peremptory sort against our whole forme of Regiment: In defence of them volumes were published in English, in Latin: Yet this was no more than writing. Devices were set on foot to [Page 5] erect the practice of the discipline without authority; yet herein some regard of mode­sty, some moderation was used. Behold, at length it brake forth into open outrage, first in writing by Martin: in whose kind of dealing these things may be observed. 1. That whereas T. C. and others his great Ma­sters had alwaies before set out the disci­pline as a Queen, and as the daughter of God, he contrariwise to make her more ac­ceptable to the people, brought her forth as a vice upon the stage. 2. Which conceit of his was grounded (as may be supposed) up­on this rare policie, that seeing the Disci­pline was by writing refuted, in Parliament rejected, in secret corners hunted out and descried, it was imagined that by open rail­ing (which to the vulgar is commonly most plausible) the state Ecclesiasticall might have been drawen into such contempt and hatred, as the overthrow thereof should have been most gratefull to all men, and in a manner desired of the common people. 3. It may be noted (and this I know my [Page 6] selfe to be true) how some of them, al­though they could not for shame approve so lewd an action, yet were content to lay hold on it to the advancement of their cause, acknowledging therein the secret judgements of God against the Bps, and ho­ping that some good might be wrought thereby for his Church, as indeed there was, though not according to their con­struction. For, 4. contrary to their expecta­tion, that railing spirit did not only not fur­ther, but extreamly disgrace and prejudice their cause, when it was once perceived from how low degrees of contradiction at first, to what outrage of contumely and slander they were at length proceeded, and were also likely further to proceed.

A further degree of outrage was in fact. Certain Prophets did arise, who deeming it not possible that God should suffer that un­done which they did so fiercely desire to have done, namely, that his holy Saints, the favourers and fathers of the Discipline should be enlarged, and delivered from per­secution; [Page 7] and seeing no meanes of delive­rance ordinary, were faine to perswade themselves that God must needs raise some extraordinary meanes: and being perswa­ded of none so well as of themselves, they forthwith must needs be the instruments of this great worke. Hereupon they framed unto themselves an assured hope, that upon their preaching out of a pease-cart, all the multitude would have presently joyned un­to them, and in amazement of mind have asked them, Viri fratres, quid agimus? whereunto it is likely they would have re­turned an answer farre unlike to that of S. Peter, such and such are men unworthy to govern, pluck them down; such and such are the deare children of God, let them be advanced. Of two of these men it is meet to speake with all commiseration, yet so that others by their example may receive instru­ction, and withall some light may appeare what stirring affections the Discipline is like to inspire, if it light upon apt and prepa­red minds. Now if any man doubt of what [Page 8] society they were, or if the reformers dis­claime them, pretending that by them they were condemned, let these points be consi­dered. 1. Whose associats were they before their entring into this frantick passion? Whose Sermons did they frequent? Whom did they ad­mire? 2. Even when they were entring in­to it, Whose advise did they require? and when they were in, whose approbation? Whom adver­tised they of their purpose? Whose assistance by prayers did they request? But wee deale in­juriously with them to lay this to their charge: for they reproved and condemned it. How? did they disclose it to the Magi­strate, that it might be suppressed? or were they rather content to stand aloofe and see the end of it, and loath to quench the spirit? No doubt these mad practitioners were of their society, with whom before, and in the practise of their madnesse they had most af­finity. Hereof read Doct. Bancrofts book.

A third inducement may be to dislike of the Discipline, if we consider not only how farre the reformers themselves have procee­ded, [Page 9] but what others upon their foundati­ons have built. Here come the Brownists in the first ranke, their lineall descendants, who have seised upon a number of strange opini­ons, whereof although their Ancestors the reformers were never actually possessed, yet by right and interest from them derived, the Brownists and Barrowists hath taken posses­sion of them. For if the positions of the Re­formers be true, I cannot see how the maine and generall conclusions of Brownisme should be false. For upon these two points, as J conceive they stand, 1. That because we have no Church, they are to sever themselves from us: 2. That without Civill authority they are to erect a Church of their owne. And if the former of these be true, the latter, I suppose will follow. For if above all things men be to regard their salvation, and if out of the Church there be no salvation; it followeth, that if we have no Church, we have no meanes of salvation, and therefore separati­on from us, in that respect, both lawfull and necessary: as also that men so separated [Page 10] from the false and counterfeit Church, are to associate themselves unto some Church; not to ours; to the Popish much lesse: there­fore to one of their owne making. Now the ground of all these inferences being this, that in our Church there is no means of sal­vation, is out of the Reformers Principles most clearely to be proved. For wheresoe­ver any matter of faith unto salvation neces­sary is denied, there can be no meanes of salvation: but in the Church of England, the Discipline, by them accounted a matter of Faith, and necessary to salvation, is not only denied, but impugned, and the professors thereof opprest: Ergo. Againe, (but this reason perhaps is weak.) Every true Church of Christ acknowledgeth the whole Go­spell of Christ: the discipline, in their opini­on, is a part of the Gospell, and yet by our Church resisted, Ergo. Againe, The Disci­pline is essentially united to the Church: by which terme, essentially, they must meane either an essentiall part, or an essentiall pro­perty. Both which waies it must needs be, [Page 11] that where that essentiall Discipline is not, neither is there any Church. If therefore between them and the Brownists there should be appointed a solemne Disputati­on, whereof with us they have been often­times so earnest Challengers: it doth not yet appeare what other answer they could pos­sibly frame to these and the like Arguments, wherewith they might be pressed, but faire­ly to deny the conclusion, (for all the premi­ses are their own) or rather ingeniously to reverse their own principles before laid, whereon so foule absurdities have been so firmely built. What further proofes you can bring out of their high words, magnify­ing the Discipline, I leave to your better re­membrance: but above all points, I am de­sirous this one should be strongly inforced against them, because it wringeth them most of all, and is of all others (for ought I see) the most unanswerable. You may not­withstanding say that you would be hearti­ly glad these their positions might so be sal­ved as the Brownists might not appeare to [Page 12] have issued out of their loines: but untill that be done, they must give us leave to thinke that they have cast the seed whereout these tares are growen.

Another sort of men there is, which have been content to run on with the reformers for a time, and to make them poore Instru­ments of their owne designes. These are a sort of godlesse politicks, who perceiving the plot of Discipline to consist of these two parts, the overthrow of Episcopall, and ere­ction of Presbitriall Authority, and that this later can take no place till the former be re­moved, are content to joyn with them in the distructive part of Discipline, bearing them in hand, that in the other also they shall find them as ready. But when time shall come, it may be they would be as loath to be yoaked with that kind of regiment, as now they are willing to be released from this. These mens ends in all their actions, is [...], their pretence and colour, Refor­mation. Those things which under this colour they have effected to their own [Page 13] good, are 1, by maintaining a contrary fa­ction, they have kept the Clergy alwaies in awe, and thereby made them more pliable and willing to buy their peace. 2. By main­taining an opinion of equality among Mi­nisters, they have made way to their own purposes for devouring Cathedrall Chur­ches and Bps Livings. 3. By exclaiming against abuses in the Church they have car­ried their own corrupt dealings in the civill state more covertly. For, such is the nature of the multitude, they are not able to appre­hend many things at once, so as being pos­sessed with dislike or liking of any one thing, many other in the meane time may escape them without being perceived. 4. They have sought to disgrace the Clergy in entertaining a conceit in mens minds, and confirming it by continuall practise, that men of learning, and specially of the Cler­gy, which are imployed in the chiefest kind of learning, are not to be admitted, or spare­ingly admitted to matters of State; contrary to the practise of all well governed Com­mon-wealths, [Page 14] and of our own till these late yeares.

A third sort of men there is, though not descended from the reformers, yet in part raised and greatly strengthened by them, namely the cursed crew of Atheists. This also is one of those points, which J am de­sirous you should handle most effectually, and straine your selfe therein to all points of motion and affection, as in that of the Brow­nists, to all strength and sinewes of reason. This is a sort most damnable, and yet by the generall suspition of the world at this day most common. The causes of it, which are in the parties themselves, although you han­dle in the beginning of the fift booke, yet here againe they may be touched; but the occasions of helpe and furtherance which by the reformers have been yeilded unto them, are, as I conceive, two, sencelesse preaching, and disgracing of the Ministry; for how, should not men dare to impugne that which neither by force of reason, nor by authority of persons is maintained: But [Page 15] in the parties themselves these two causes I conceive of Atheisme. 1. More abundance of Wit than judgement, and of Witty than Iudicious learning; whereby they are more inclined to contradict any thing, than wil­ling to be informed of the truth. They are not therefore men of sound learning for the most part, but smatterers, neither is their kind of Dispute so much by force of argu­ment, as by scoffing. Which humour of scoffing and turning matters most serious into merriment, is now become so com­mon, as we are not to marvaile what the Prophet meanes by the seat of scorners, nor what the Apostels by fore-telling of scor­ners to come: our own age hath verified their speech unto us. Which also may be an Argument against these scoffers and Atheists themselves, seeing it hath been so many ages agoe foretold, that such men the later daies of the world should afford; which could not be done by any other spirit save that whereunto things future and present are alike. And even for the maine question of [Page 16] the Resurrection, whereat they stick so mightily, was it not plainly fore-told that men should in the later times say, Where is the promise of his coming? Against the Creati­on, the Arke, and divers other points, ex­ceptions are said to be taken; the ground whereof is superfluity of wit without ground of learning and judgement. A se­cond cause of Atheisme is sensuality, which maketh men desirous to remove all stops and impediments of their wicked life: a­mong which because Religion is the chie­fest, so as neither in this life without shame they can persist therein, (nor if that be true) without torment in the life to come, they whet their wits to annihilate the joyes of Heaven, wherein they see (if any such be) they can have no part, and likewise the pains of hell, wherein their portion must needs be very great. They labour therefore not that they may not deserve those pains, but that, deserving them, there may be no such pains to seize upon them. But what conceit can be imagined more base then [Page 17] that man should strive to perswade himselfe even against the secret instinct (no doubt) of his own mind, that his soule is as the soule of a beast, mortall and corruptible with the body. Against which barbarous opinion their own Atheisme is a very strong argu­ment. For were not the soule a nature sepa­rable from the body, how could it enter in­to discourse of things meerely spirituall, and nothing at all pertaining to the body? Sure­ly the soule were not able to conceive any thing of heaven, no not so much as to di­spute against heaven, and against God, if there were not in it somewhat heavenly, and derived from God.

The last which have received strength & encouragement from the reformers are Pa­pists; against whom although they are most bitter enemies, yet unwittingly they have given them great advantage. For what can any enemy rather desire then the breach and dissention of those which are Confederates against him? wherein they are to remem­ber, that if our Communion with Papists [Page 18] in some few Ceremonies doe so much strengthen them, as is pretended, how much more doth this division and rent among our selves, especially seeing it is maintained to be, not in light matters only, but even in matter of faith and salvation. Which over­reaching speech of theirs, because it is so o­pen to advantage both for the Barrowist, and the Papist, we are to wish and hope for, that they will acknowledge it to have been spo­ken rather in heat of Affection, then with soundnesse of judgement, and that through their exceeding love to that creature of Dis­cipline which themselves have bred, nouri­shed, and maintained, their mouth in com­mendation of her did somewhat overflow.

From hence you may proceed (but the means of connextion I leave to your selfe) to another discourse, which I think very meet to be handled either here or elsewhere at large: the parts whereof may be these: 1. That in this cause between them and us, men are to sever the proper and essentiall points and controversy, from those which [Page 19] are accidentall. The most essentiall and pro­per are these two, overthrow of Episcopall erection of Presbyteriall authority. But in these two points whosoever joyneth with them is accompted of their number; who­soever in all other points agreeth with them, yet thinketh the authority of Bishops not unlawfull, and of Elders not necessary, may justly be severed from their retinew. Those things therefore which either in the persons, or in the Lawes and orders them­selves are faulty may be complained on, ac­knowledged and amended; yet they no whit the neere their maine purpose. For what if all errors by them supposed in our Liturgy were amended, even according to their own hearts desire? if Non-residence, Pluralities, and the like, were utterly iaken away; are their Lay-elders therefore pre­sently authorized, their Soveraigne Ecclesi­asticall Iurisdiction established?

But even in their complaining against the outward and accidentall matters in Church-government, they are many waies [Page 20] faulty. 1. In their end which they propose to themselves. For in declaiming against a­buses, their meaning is not to have them redressed, but, by disgracing the present state, to make way for their own Disci­pline. As therefore in Venice, if any Senator should discourse against the power of their Senate, as being either too Soveraigne, or too weake in government, with purpose to draw their authority to a moderation, it might well be suffered; but not so, if it should appeare he spake with purpose to in­duce another State by depraving the pre­sent, so in all causes belonging either to Church or Common-wealth, wee are to have regard what mind the complaining part doth beare, whether of amendment, or of innovation, and accordingly either to suffer or suppresse it. Their objection there­fore is frivolous, Why, may not men speake a­gainst abuses? Yes, but with desire to cure the part affected, not to destroy the whole. 2. A second fault is in their manner of com­plaining, not only because it is for the most [Page 21] part in bitter and reproachfull termes, but also because it is unto the common people, Iudges incompetent & insufficient, both to determine any thing amisse, for want of skil and authority to amend it. Which also disco­vereth their intent and purpose to be rather destructive than corrective. Thirdly, those very exceptions which they take, are frivo­lous and impertinent: Some things indeed they accuse as impious: which if they may appeare to bee such, God forbid they shoud be maintained.

Against the rest it is only alleadged, that they are idle Ceremonies without use, and that better and more profitable might be devised. Wherein they are doubly deceived: for neither is it a sufficient plea to say, This must give place, because a better may be devi­sed: and in our judgements of better and worse, we oftentimes conceive amisse, when we compare those things which are in devise with those which are in practise, for the imperfections of the one are hid, till by time and triall they be discovered: the o­thers [Page 22] are already manifest and open to all. But last of all, (which is a point in my opi­nion of great regard, and which I am desi­rous to have enlarged) they doe not see, that for the most part when they strike at the state Ecclesiasticall, they secretly wound the Civill State; For personall faults, what can be said against the Church, which may not also agree to the Common-wealth? In both States men have alwaies been, and will be alwaies men, sometimes blinded with er­rour, most commonly perverted by passi­ons: many unworthy have been and are ad­vanced in both, many worthy not regarded. As for abuses which they pretend to be in the Lawes themselves, when they inveigh against Non-residence, doe they take it a mat­ter lawfull or expedient in the Civill-state, for a man to have a great and gainfull office in the North, himselfe continually remain­ing in the South? Hee that hath an office, let him attend his office. When they condemne plurality of livings spirituall to the pit of hell, what think they of infinite of tempo­rall [Page 23] promotions? By the great Philosopher, Pol. lib. 2. cap. 9. it is forbidden as a thing most dangerous to Commonwealths, that by the same man many great offices should be exercised. When they deride our Cere­monies as vaine and frivolous, were it hard to apply their exceptions even to those civill ceremonies, which at the Coronation, in Parliament, and all Courts of Iustice are u­sed? Were it hard to argue even against Cir­cumcision, the ordinance of God, as being a cruell ceremony; against the Passeover, as being ridiculous; shod, girt, a staffe in their hand, to eat a lambe?

To conclude, you may exhort the Cler­gy, (or what if you direct your Conclusion, not to the Clergy in generall, but only to the learned in, or of both Universities) you may exhort them to a due consideration of all things, and to a right esteeme and valuing of each thing in that degree wherein it ought to stand: for it oftentimes falleth out, what men have either devised themselves, or greatly delighted in, the price and excel­lency [Page 24] thereof they doe admire above desert. The chiefest labour of a Christian, should be to know; of a Minister, to preach Christ crucified: in regard whereof not only worldly things, but even things otherwise precious, even the Discipline it selfe is vile and base: where as now, by the heat of contention, and violence of affection, the zeale of men towards the one hath greatly decayed their love to the other. Hereunto therefore they are to be exhorted, to Preach Christ crucified, the mortification of the flesh, the renewing of the spirit, not those things, which in time of strife seeme precious, but passions being allayed, are vaine and childish.